Although many ghosts are clearly visible, they are not afraid, the eleventh case.

雖有烏合之敵眾，難當虎豹之雄師。假令壬辰日戌加未為初傳，丑加戌為中傳，辰加丑為末傳，三傳戌丑辰皆是日鬼，誠為凶也，殊不知干上先有寅木可以敵其三傳之土，制鬼賊不能為害，兼是蒿矢擇比為用，又坐空鄉，鬼力至輕也，凡占未免先值驚危，下稍北海閒人按：下稍指事情的結局無畏，但言必有人相謀害，終不能為禍也。

This method's interpretation says: even if the enemy gathers a large group of disorganized people, they cannot resist the mighty army like tigers and leopards. For example, on a Renchen day: Wu is placed on Wei as the first transmission, Chou is placed on Wu as the middle transmission, and Chen is placed on Chou as the final transmission. The three transmissions, Wu, Chou, and Chen, are all ghosts of Ren water, which appears extremely dangerous. However, there is first a寅wood on the heavenly stem, which can overcome earth, thus counteracting the earth of the three transmissions and restraining the ghosts so they cannot cause harm. Moreover, this divination belongs to "Hao Shi" (arrow of grass), which is initiated by comparison, and the first transmission sits in the Kongwang (void) place, making the power of the ghosts very weak. Anyone who divines this lesson will initially suffer a shock, but later will be fearless. (The original text here includes a note by the Northern Sea Leisure Person, stating that "xia shao" refers to the outcome of the matter.) However, there must be someone secretly plotting, but ultimately no harm will come about.

如用夜貴，初乘白虎，尚可畏焉。如用日貴，全無畏矣。且論寅木切不可作脫氣言之，實為救神，其寅木論如孔氏門下有子路能禦侮者也。又如壬戌日干上寅，丙子、丙申、丙辰干上丑皆是。己亥日干上申夜貴，必得貴人力。

If the nobleman is used in the night divination, and the first transmission is occupied by the White Tiger, there is still some degree of fear; but if the nobleman is used in the day divination, there is no need to fear at all. Furthermore, it should be noted that the寅 wood on the day stem should not be regarded as releasing the energy of the壬 water; in fact, it is a saving deity. This寅 wood is like Zilu, a disciple of Confucius, who can defend the master's teachings against external threats. For example, on aRenxu day, if the day stem has寅, or onBingzi, Bingshen, andBingchen days, if the day stem has丑, they all fall into this category. On aJihai day, if the day stem has申 and the nobleman is active at night, it is certain that the power of the nobleman can be borrowed.

家鬼取家人，如己丑日干上申，支上寅為用，三傳寅卯辰，如用夜貴，必得貴人解救，自支寅木發用，中末傳俱歸木鄉，凡值支上有鬼，引入鬼鄉者，皆如此說。如丙申日干上丑，丙寅日干上辰，從支陰發用為鬼，亦以家鬼斷，賴干上有救，有官人可，病訟凶。

If a ghost appears within one's own family, the method of rescue must also be sought from within the family. For example, on a Jichou day, if the day stem is Shen and the day branch is Yin, and the transmission starts from Yin, with the three transmissions being Yin, Mao, and Chen, then if the night nobleman is used, a nobleman will certainly come to rescue. This ghost originates from the Yin wood in the day branch, and both the middle and final transmissions return to the wood territory. Therefore, whenever there is a ghost in the day branch and the entire transmission leads into the ghost's territory, this method applies. Another example is on a Bingshen day with the day stem being Chou, or on a Bingyin day with the day stem being Chen, where the ghost arises from the branch's yin and is treated as a family ghost. Fortunately, there is a saving deity in the stem. If a person in official position draws this, it is still acceptable, but if it relates to illness or legal matters, it is ominous.

如癸亥日辰加癸為用，三傳辰未戌皆是土神，並來傷干，兼夜天將皆是蛇勾虎，誠為凶也。殊不知支上有寅木可以敵鬼，不為凶咎，此例必得宅中之人解禍，餘仿此。

For example, on a Guihai day, the time of the initiating transmission is determined by the addition of Chen to Gui, and the three transmissions are Chen, Wei, and Xu, all of which are earth deities. They all come together to harm and overcome the day stem. Moreover, the heavenly generals accompanying the night are Teng Snake, Gou Chen, and Bai Hu, making the situation appear extremely dangerous. However, the day branch has Yin wood, which can overcome earth, thus blocking these harmful forces. As a result, the danger does not become a real misfortune. In all such cases, the resolution of the misfortune must depend on someone from the household stepping forward. The rest can be understood in a similar manner.

謂初傳日鬼，而生其末傳來育干者是也。如丙子日並干上子為初傳，雖是鬼卻生末傳寅木，作丙火之長生，反不畏干上之子水，亦賴宅上未土為救，是丙子日是也。丙午日亦有丑土為救也，餘不為救。己丑日卯加申，甲寅、甲午日酉加寅，乃先凶後吉。

The concept of "invoking a ghost to generate life" refers to a situation where the first transmission, although it is the ghost of the day stem, turns around to support the final transmission, which in turn supports the day stem. For example, on a Bingzi day, the day stem also has Zi. In this case, Zi is used as the first transmission. Although Zi water is the ghost of Bing fire, it generates the final transmission of Yin wood, and Yin is actually the long life of Bing fire. In this way, the small amount of Zi water on the day stem is not a problem. At the same time, the soil of Wei on the house is used as the saving deity. On a Bingzi day, it is like this. On a Bingwu day, there is also Chou soil that can serve as the saving deity. Other days do not have this kind of assistance. In addition, on a Jichou day, Mao is placed on Shen, and on Jiayin and Jiawu days, You is placed on Yin. These are all cases where the initial situation is dangerous but eventually turns favorable.

三傳皆作日鬼，反生起干上之神而育干者是也。如庚午日干上辰，三傳戌午寅火局，雖全傷日干，殊不知三傳反生干上辰土而育養庚金也。又癸巳日巳加酉，用晝將皆土剋日，殊不知土將生三傳金局，三傳金局生干，乃凶返吉也。

The concept of the transmission of ghosts benefiting the day stem refers to all three transmissions acting as the ghost of the day stem, yet turning around to generate the god above the stem, which in turn nourishes the day stem. For example, on a day with the stem Gengwu, the day stem is supported by Chen. The three transmissions, Xu, Wu, and Yin, form a fire trinity. Fire is normally strong enough to harm and overcome Geng metal; however, this fire instead generates the earth above the stem, Chen soil, which then turns back to nourish Geng metal. Another example is on a day with the stem Guisi, where Si is placed on You. At the time of the day's general, all the generals are earth generals, which normally overcome the water of Guisi. However, these earth generals first generate a metal trinity in the three transmissions, which then nourish the day stem, turning a harmful situation into a favorable one.

如如乙丑、乙巳日並酉加巳為初傳，三傳金局並來傷其乙干，如用晝貴，凶不可遏，設用夜貴反為吉，言初傳酉金上被塍蛇克，下被巳火傷，又被中傳丑土來墓，末傳巳火來克其酉金，全無力來克干，縱然干上乘申金，又為貴人、又為日之德神臨身，能伏諸煞。

For example, on the days of Yichou and Yisi, the initial transmission is set with You added to Si, forming three transmissions that create a metal formation which collectively attack and overcome the wood day stem. If the day's nobleman is arranged according to the daytime method, the凶 (evil) cannot be restrained; but if the night nobleman is used instead, it turns into good fortune. This is because the initial transmission's You metal is attacked by the Teng Snake above, injured by Si fire below, and then taken by the middle transmission's Chou earth into its tomb. The final transmission's Si fire attacks it again, leaving the You metal with no remaining strength to attack the day stem. Even though there is a Shen metal on the stem, Shen is both the nobleman and the beneficial deity for the Yi day, thus capable of subduing all the evil forces. The original text begins with the repeated word 'rú rú', and 'teng snake' is the same as 'teng snake', both retained as in the original version.

如辛巳日午加辛為用，三傳火局並來傷干，誠為凶也，如觀天將，晝夜皆是貴、常、勾土神，而竊其火氣生其日干，亦宜免禍。

For example, on a Xinsi day, the Wu (horse) is placed on top of the Xin (metal) and initiates the transmission. The three transmissions form a fire formation that all attack and overcome the metal Xin. It seems indeed dangerous. However, looking at the accompanying heavenly generals: both day and night routes include the Nobleman, Tai Chang, and Gou Chen, which are earth deities. Earth can steal and dissipate fire energy, and then turn around to support the Xin metal day stem. Thus, the calamity is avoided.

如壬子日未加卯為用，三傳木局並來脫干，且此例既無日鬼，豈宜處於眾鬼雖彰全不畏者之例，三傳木局切不可作脫氣言之，如用夜將，緣三傳天將皆是勾、常、貴人土神，並來傷壬干，反賴三傳木局去其土將，豈不應斯格也。餘五壬日干上卯，夜貴並如其說。壬戌、壬子、癸卯、癸亥，三傳未卯亥夜同。

For example, on a Renzi day, if the added element is not on the卯 position but initiates the transmission, the three transmissions form a wood pattern that collectively drains and disperses the energy of the Ren water. This divination lesson originally has no day ghost, so according to principle, it should not be included in the category 'Although many ghosts are evident, they are not feared'. However, the wood pattern in the three transmissions here cannot simply be viewed as draining energy. If using the night general for layout, the heavenly generals in the three transmissions are all Gou Chen, Tai Chang, and Nobleman, which are earth elements. The earth elements together attack and control the Ren dry branch. The wood pattern in the three transmissions is actually used to overcome those earth generals. Thus, the wood becomes the saving deity, which exactly fits this pattern. The same applies to the other five days when the Ren dry branch is on the卯 position, and when using the night nobleman. For the four days of Renxu, Renzi, Guimao, and Guihai, if the three transmissions are 未, 卯, and 亥 and the night general is used, the situation is the same.

夫仗他人之力，乞兒向火何倚冰山之徒。

This method's interpretation states: whoever relies on others' strength is like a beggar approaching someone else's fire for warmth, or like those clinging to an iceberg; once the sun comes out and the ice melts, the support vanishes. The borrowed strength is never truly one's own, and can only provide temporary security, not lasting reliance.

如丁未日干上子，其丁火實畏子水所克，反倚賴支屬土卻能制其子水，不敢來傷丁干也，疑丁火喻狐，未土喻虎，故名為狐假虎威儀之例也。凡占切不可動謀，如動用離其未土，其子水隨蹤而傷丁火也。又辛亥日干上亥，晝虎夜元皆乘脫氣，尤賴亥水坐於戌土之上，尚懼戌土，不至辛金全脫，尤不宜動作，稍如前例。餘五辛日亦可如此說。

For example, on a Dingwei day, if the day stem is supported by Zi water: Ding fire is naturally most afraid of Zi water which comes torestrain it. However, it relies on the day branch Wei earth, which can control water. Therefore, Zi water dares not harm the Ding stem. Here, Ding fire is like a fox, and Wei earth is like a tiger. The fox uses the tiger's strength to scare away its enemies, hence the term "fox borrowing the tiger's might." When interpreting this chart, one must not act rashly. Once one moves away from the support of Wei earth, Zi water will immediately come to harm the Ding stem. Another example is on a Xinhai day, when the day stem is also Hui water. During the day, it is accompanied by the White Tiger, and at night by the Black Tortoise, both bringing a draining and dispersing energy. However, the Hui water sits on top of Xu earth, and Hui water fears Xu earth, so it does not completely drain the Xinhai metal. This chart is also unsuitable for action, for the same reason as the previous example. The same principle applies to the other five days of Xinhai.

吳釋越而終為越滅吳。假令戊子日干上午，三傳寅卯辰皆是日鬼，如春占木旺，誠所畏也，殊不知木至春令而榮旺，既貪榮盛而無意克土，故戊土不畏木克也。此例雖春占無畏，防至夏秋其禍仍發，如有禍時，便宜斷絕，免致後患，其餘傳內全逢日鬼者，各詳四季天令而言之。三合為鬼亦如前說。

This method of interpretation refers to an old story from the Spring and Autumn period: Wu State forgave Yue State, but eventually Yue State reversed the situation and destroyed Wu State. For example, if the day stem is Wuzi and the heavenly stem is Wut, with the trine transmissions being寅, 卯, and 辰, all of which are the ghosts of Wut earth; if this is divined in spring, when wood is at its peak, it seems very dangerous. However, in spring, wood is itself flourishing and greedy for its own prosperity, with no intention to overcome earth, so Wut earth does not fear being overcome by wood. However, this example only shows that in spring there is no danger; one must be cautious when it comes to summer and autumn, when the strength of wood declines, and the danger will reappear. Once the signs of trouble appear, one should act early to prevent future problems. In general, whenever all three transmissions are the ghosts of the day stem, they should be interpreted according to the seasonal influences of the four seasons. If the three transmissions form a triple harmony and act as ghosts, they should also be interpreted according to the same principle.

漢黷武而海內空虛。假令戊申日干上丑，三傳子申辰皆作日之財，兼晝夜天將皆是水中之獸，又於秋冬水生旺之月，占求財事即無財也，如取其財，切防反費己財，緣水自貪其生旺，不能與我作財，只待身旺之月，財氣稍衰之月令，方可取其財。例尤多，餘亦仿此。

This method's interpretation refers to the old story of Emperor Wu of Han's excessive military campaigns, which led to the depletion of the country's resources. For example, if the day stem is Wushen and the branch is Chou, and the three transmissions are Zi, Shen, and Chen forming a water pattern, all of these are considered wealth for the Wushen earth. Moreover, the heavenly generals of day and night are also animals of water. If this occurs in the autumn or winter months when water is strong and flourishing, then when predicting wealth, there will actually be no wealth. If one insists on seeking wealth, one must be cautious of losing one's own capital, because the water is strongly flourishing and does not wish to come to serve as wealth. Only when the day stem is strong and the wealth energy is slightly weakened in the month can this wealth be obtained. There are many such examples, and others can be inferred in the same way.

如網江魚之諭求財，不宜坐財墓，亦忌財加鬼墓。

The Three Transmissions proceed sequentially either forward or backward, linking together in a series. Seeking wealth is like setting a net in a big river to catch fish; one net can catch a whole series of fish. However, two things should be avoided: sitting on the Storage of wealth, and having the Wealth God added to the Storage of a ghost. Even if the fish enter the net, they cannot be retrieved.

求財反費己財，緣見在之財已空，求外來之財豈有得也。如辛亥日干上寅、支上卯，二財皆空。庚戌日同。

A fortune reading where the wealth god falls into the empty place indicates that seeking wealth will result in losing one's own capital. The existing wealth that is immediately available has already fallen into the empty place; expecting additional wealth from outside sources will not be attainable. For example, on a day with Xinhai as the day stem, if the stem is in the position of寅 and the branch is in the position of卯, both寅 and卯 are in the empty place. The situation is the same on a day with Gengxu as the day stem.

金以議和愚宋，而宋以議和自愚。謂日干生其上神，上神又生天將者，故名脫上脫，凡占盡被脫耗，多虛詐不實之象也。假令六庚日干上子，夜將上乘青龍，此乃庚干生上神，子水又生青龍木將，那更三傳皆是水局並來盜日，凡占豈不遭虛詐乎。

This method's interpretation refers to the old incident of the Song-Jin peace agreement: the Jins used peace talks to deceive the Song, while the Song used peace talks to delude themselves and make mistakes. The term "tuo shang tuo" means that the day stem generates the upper deity, and this upper deity in turn generates the heavenly general it is riding on, with each layer draining the energy. Whenever this hexagram is used for divination, the original strength is completely drained, and the outcome is mostly false words and deceit, with no real substance. For example, if on the sixth day of Geng the day stem is on Zi, and the night general is riding the Azure Dragon: Geng metal generates the upper deity Zi water, and Zi water in turn generates the Azure Dragon, which is a heavenly general of wood. Moreover, the three transmissions form a water pattern, all working together to steal and drain the day stem. In such a case, how could the matter not be deceptive and false?

內有庚子日子加庚，乃支上門來脫干，三傳又來脫之，並三傳天將夜晝俱是蛇龍元，盡被脫盜，倘熟視之，其庚居天盤坐辰土之上受生，子水居申金之上受長生，終不致脫盡，不可不知。六甲日干上巳，晝占上乘太常；六乙日干上午，晝占上乘天空，六丁日干上丑，晝占上乘太陰。

In this lesson, the Gengzi day is added to Geng: the god of the day branch comes to drain the day stem, and the three transmissions continue to drain it. Moreover, the heavenly generals accompanying the three transmissions are either Teng Snake, Azure Dragon, or Black Tortoise, regardless of day or night, thus stealing away all the vital energy. However, upon closer examination, Geng resides in the Shen palace and sits on the Chen earth in the heaven plate, thus receiving earth support. The Zi water sits on the Shen metal, which is the place of growth, so it does not end up being completely drained. This point should not be overlooked. Similar cases include six Jia day stems with the day branch at Si, and during the day, they are accompanied by Tai Chang; six Yi day stems with the day branch at Wu, and during the day, they are accompanied by Tian Kong; and six Ding day stems with the day branch at Chou, and during the day, they are accompanied by Tai Yin.

惟丁未日反吟，晝占乃干生丑，丑生將，一火逢九土，如憂事不止一件，若止見一件，別項又來，必有大災。六己日干上酉，夜占上乘天后。

There is only one pattern called Reverse Chant in the case of Dingwei day: when divining during the day, the fire of Ding nourishes the dry earth of Chou, which in turn nourishes the Heavenly General. A single spark of fire must sustain nine layers of thick earth, and the fire is completely drained with no support. Thus, the worries are not just one matter; even if only one is seen now, another will follow immediately, leading to a major disaster. Additionally, on the six days with Ji as the day stem, if the酉 is on top and the divination is done at night, it also falls into this pattern.

乃干上逢脫氣，天將作元武者例，亦如前說。六辛日干上亥，夜占乘元武；六壬日干上寅，晝占乘元武；六癸日干上寅，晝占上乘元武。餘有甲午日午加甲，三傳又是火局，並支來盜干，虛詐尤甚。內辛亥日干上亥尤可惡，緣支干上皆脫，初墓又坐脫方，中末空亡，晝虎夜元之將日上俱值，其凶可見。

This case involves the day stem encountering a spirit that drains its energy, and the riding heavenly general is the Black Tortoise. The explanation is the same as before. For example, on six days with the stem Xin, if the branch Hai appears on the day stem and the divination is done at night with the Black Tortoise as the riding general; on six days with the stem Ren, if the branch Yin appears on the day stem and the divination is done during the day with the Black Tortoise as the riding general; on six days with the stem Gui, if the branch Yin appears on the day stem and the divination is done during the day with the Black Tortoise as the riding general. Additionally, on the day Jiawu, the branch Wu is placed on the stem Wu, and the three transmissions form a fire trinity, together with the day branch, they all drain the day stem. The appearance of deception is particularly severe. Among these, the day Xinhai with the branch Hai on the day stem is especially undesirable: both the day stem and branch are drained and weakened. The initial transmission'sTomb Spirit is also located in the drained and weakened direction. The middle and final transmissions both fall into Kongwang. TheInauspicious General White Tiger in the daytime and Black Tortoise at night are both positioned on the day stem, indicating an unimaginable danger.

陳隋基業於唐，五代收功於宋。謂上見旬空乘天空者，凡占指空話空，全無實象。如甲申日干上未，晝占上乘天空。餘占日上空亡，上乘天空，皆仿此。

This method's interpretation states: The foundations painstakingly built by the Chen and Sui dynasties ultimately laid the groundwork for the Tang dynasty; the achievements of the chaotic struggles of the Five Dynasties eventually fell into the hands of the Song dynasty—great effort with no reward, truly a hollow result.所谓 "empty on top, empty below" refers to the upper god falling into the旬空 and also riding the "Sky General" (天空). Any divination with this chart points to emptiness, with no real signs at all. For example, if the day stem is Jiashen (甲申) and the hexagram is on the hexagram of the sixth heaven (未), and the upper god is the Sky General (天空) during the day, then it is considered empty. All other cases where the day stem falls into the旬空 and also rides the Sky General (天空) are treated similarly.

謂干上有脫乘天空，亦名脫空神，凡占皆無中生有，盡是脫空，全無實蹤，不足取信也。如辛卯日干上子，晝占上乘天空，初傳又是遙克，中末皆空亡，凡占盡被脫空。六辛日干上子，晝占乘空；六乙日干上午，晝占乘空，餘日皆仿此。但凡遙克為用作空亡，或坐空鄉，或乘天空者，凡占皆虛無不實也。

the so-called "tuo kong" (emptying out), refers to a situation where the day stem has a god that drains or releases it, and this god is also riding on the "Tian Kong" (Heavenly Void). It is also called the "tuo kong shen" (emptying god). Whenever this situation occurs in a divination, it indicates something that is made up from nothing, entirely empty and unreal, with no real traces or evidence, and thus is not reliable. For example, on a Xinmao day, if the day stem has Zi (the "Zi" branch), and it is during the day, with the "Tian Kong" riding on it, and the first transmission is a remote overcoming of the initiating transmission, while the middle and final transmissions all fall into the "kongwang" (void), then the matter being divined is entirely emptied out. Another example is when on six Xin days, the day stem has Zi and is during the day, with "Tian Kong" riding on it; or on six Yi days, the day stem has Wu and is during the day, with "Tian Kong" riding on it; and similarly for other days. In summary, whenever the initiating transmission is remotely overcome and falls into the void, or when something is sitting in the "kong xiang" (void land), or when something is riding on "Tian Kong," then whatever is being divined is entirely empty and unreal.

坎初六：“習坎，入于坎窞，凶。”遇此課宜班師。假令壬子日干上子，三傳寅卯辰，皆是空亡，既向前值三空亡，即宜退步，抽身縮首，卻就支干上子與丑合，反有所得，庶使壬水不被傳木全脫，可以全身遠害，不利托人。如甲午日干上卯，三傳辰巳午亦皆是空亡，亦宜退步，庶乎甲木不被傳火脫盡，奈支干前後夾定脫氣在內，盡被脫空而無窮也，如遇丑為年命，始宜退步就其祿神。

This method refers to the line statement of the first line of the Kan hexagram in the Book of Changes: being in a dangerous situation and falling into a small pit at the bottom of the Kan, which is ominous. When encountering such a situation, one should retreat and return to camp. For example, on a Renzi day stem, the initial position is Zi, and the three transmissions are Yin, Mao, and Chen, all of which are Kongwang. Since moving forward leads to three consecutive Kongwang, one should retreat, withdraw, and return. Upon returning, the Zi and Chou in the stem and branch combine, leading to some gain. This also prevents the Ren water from being completely drained by the three transmissions of wood, thus preserving oneself and avoiding misfortune. However, it is not advisable to entrust others with tasks. Another example is on a Jiawu day stem, where the initial position is Mao, and the three transmissions are Chen, Si, and Wu, all of which are Kongwang. Similarly, it is appropriate to retreat so that the Jiawu wood is not completely drained by the three transmissions of fire. However, the stem and branch before and after trap the draining element in between, leading to an endless draining effect. If the year of birth is Chou, then retreating brings the禄神 (favorable deity).

如癸丑日干上寅，自是空亡，那更寅卯辰為三傳，使癸水生其脫空，雖有千金亦不周其足，如晝占乘元武在干上尤甚，占訟費而不直，占病脫而虛甚，終不能退步。

For example, if on a Guichou day the stem is supported by Yin, this Yin itself is in Kongwang. Moreover, the three transmissions are all wood (Yin, Mao, Chen), making the癸 water unable to nourish these empty spirits. Even with thousands of gold, it would not fill this void. If the divination is done in the daytime and the stem is occupied by the Black Tortoise, the situation is even worse: in a divination about legal matters, one would spend money but still be wronged; in a divination about illness, the body would become extremely weak due to excessive loss, and ultimately there would be no room for retreat at all.

四課三傳俱退連茹，丁巳日干上午，三傳卯寅丑，宜深入重地。謂退步傳全值空亡者，故名踏腳空亡，既退後遇空，宜進而不宜退也。如戊申日干上辰，三傳卯寅丑皆作日之鬼，幸遇鬼空，足可以脫災避難，惟不宜守舊，緣干上乘墓，反宜於三傳之外，向前一步，便逢祿神，此卻不利有官人占之，緣官爻空亡故也。

This method's interpretation states that the four lessons and three transmissions are all progressing backward in sequence, forming a chain. For example, if the day stem is Dingsi and the heavenly stem on the day is Wu, with the three transmissions being Maoyin and Chou, this type of lesson is actually favorable for entering deep areas. What is called "treading on empty" means that the three transmissions, when moving backward, all fall on empty positions. Since moving backward leads to emptiness, it is better to move forward rather than backward. For instance, if the day stem is Wushen and the heavenly stem on the day is Chen, with the three transmissions being Maoyin, Yin, and Chou, which are all ghosts of Wu earth, fortunately these ghosts fall on empty positions, thus being able to avoid disaster and danger. However, one should not stick to the old situation, because the heavenly stem is riding on the tomb god, so one should instead step beyond the three transmissions and move forward, thus encountering the禄神 (lucky god). However, this lesson is unfavorable for officials, because the official element is exactly on the empty position.

如丙午日干上辰，三傳卯寅丑，雖三傳生日，豈宜皆空，如占病，乃尋死格也。占父母病死尤急，如占子息病無畏，占訟理虧，必官人不主張，緣生我者空亡故也。如乙卯日干上卯，亦若尋死格。已上例如背後有三阱坑，豈宜退乎，如退則腳下踏空，反陷其身，凡占宜催督。

For example, if on a Bingwu day stem, the Chen branch appears, and the three transmissions are Mao, Yin, and Chou: although all three transmissions nourish the day stem, they all fall into Kongwang. When used to divinate illness, this is called the "Seeking Death Pattern." When divining about the illness of parents, it is most urgent and often cannot be saved; but when divining about the illness of children, there is no need to be afraid. When divining about lawsuits, the side that nourishes the day stem is entirely in Kongwang, meaning the person is certainly in the wrong and will not receive support from superiors. Another example is when on a Yimao day stem, the Mao branch appears, which is also nearly the Seeking Death Pattern. All these examples are like having three pits dug behind, where can one retreat? Once one retreats, the feet will fall into emptiness, and oneself will be trapped. In all such divinations, one should urge forward and must not hesitate.

惟不宜進前者例，但占事虛聲而無成就耳。如甲子日戌加子為初傳，乃是本旬之空，申加戌為中傳，乃後旬之空，午加申為末傳，乃外後旬之空亡，故向後全無實意，盡無成就。甲申日午加申，乙卯日丑加卯，丙辰日丑加卯，丁巳日丑加卯。

This case is not suitable for moving forward: the matter being divined only has empty show, and cannot result in real achievement. For example, on a Jiazi day, the initial transmission is Wu placed on Zi, and Wu is the empty of this ten-day period; the middle transmission is Shen placed on Wu, and Shen is the empty of the next ten-day period; the final transmission is Wu placed on Shen, and Wu is the empty of the following ten-day period. Three layers of emptiness are connected one after another, so the further it goes, the less real meaning there is, and nothing can be achieved. Similar cases include a Jiashen day with Wu placed on Shen, a Yimao day with Chou placed on Mao, a Bingchen day with Chou placed on Mao, and a Dingsi day with Chou placed on Mao.

謂日干之胎神，作日之妻財，又逢月內之生氣者，如占妻必孕也。如壬寅日干上午，七用占，午加亥為發用，壬水胎在午，又是日之妻財，及七月生氣在午，占妻必有孕而無疑。五壬日干上午，七月占皆同。六庚六辛日干上卯，四月占皆然。

The concept of "胎财生气" refers to the situation where the day stem's spirit (胎神) coincides with its wife wealth (妻财), and also rides on the monthly life qi (生气). When such a situation occurs, it indicates that the wife is definitely pregnant. For example, if the day stem is Renyin and the lesson is cast in July, with the Wu (午) placed on the Hai (亥) and initiating the transmission, the spirit of the Ren water is located at Wu, which is also the wife wealth of Ren water, and the monthly life qi of July is also at Wu. Therefore, it is certain that the wife is pregnant. This pattern applies to all five days with the stem Ren where Wu is on the day stem, and also to the six days with the stem Geng and six days with the stem Xin where the day stem is Mao and the lesson is cast in April.

六戊六己日干上子，正月占亦主孕喜，何故言？戊己土神胎亦在子，或有用午為胎神者，不可不知，未免略具，擬土神歌於後。歌云“戊己當絕在亥懷，明知子上是胞胎。”云云。

There are six days with the stem Wu and six days with the stem Ji. On these days, if the branch Zi appears, it is considered auspicious for pregnancy in the first lunar month. Why is this so? Because the fetal position of the earth gods Wu and Ji also falls on Zi. However, some people take Wu as the fetal position of earth, so this point should not be overlooked. Therefore, we briefly mention it and append the rhyme about the earth gods. The rhyme says: the decline of Wu and Ji earth is at Hai, which is exactly where the breath begins and the conception starts. The next position, Zi, is clearly where the fetus is located. The following lines are not copied here.

支之胎神作月內生氣，占妻有胎孕亦確，不必作干之財，惟此胎神臨妻之年命尤好，或臨支上亦同。妻財作生氣，縱不作胎神亦可用。

If theFetal Spirit of the day branch coincides with the current month's life qi, it can also accurately indicate that the wife is pregnant, without necessarily requiring it to simultaneously serve as the day stem's wealth. If theFetal Spirit appears on the wife's birth year, that is best; if it appears on the day branch, the effect is the same. Conversely, if the wife's wealth is riding on the life qi, even without being theFetal Spirit, it can still be used effectively.

如壬辰日干上午為發用，又七月占，雖妻財作胎神乘生氣，必後有損孕，緣午作空亡故也。餘仿此。

For example, if on a Renchen day stem, the Wu trigram is present and initiates the transmission, and the lesson is cast in the seventh month: although the wife's wealth is also acting as the fetal spirit and is accompanied by life qi, it appears the same as the previous pattern. However, later it will definitely result in a miscarriage and fetal damage, because this Wu trigram is precisely located on the Kongwang position. The rest can be inferred in the same way.

妾孕格：如辛癸巳日，胎神為生氣，乃妻妾之妹有孕尤驗。如丙丁日胎神在子，如正月占非妻有孕，即是偏房也。私孕格：如辛癸日乘元有私。外有甲乙日胎神在酉，十月占；丙丁日胎神在子，正月占，非妻有孕，必是偏室婢妾有胎孕也。如作空乘死氣，必是鬼胎也。

The "Wife's Pregnancy Pattern" indicates that the "Fetus God" is the earthly branch determined by the day stem, representing the qi of pregnancy. "Life Qi" refers to the monthly deity that governs the growth of life during that month. On days of Xin or Gui, if the Fetus God coincides with the Life Qi of that month, it signifies that the wife or concubine, or even sisters from the wife's family, are pregnant, and this is highly accurate. However, on days of Bing or Ding, if the Fetus God is in the Zi branch and the divination occurs in the first lunar month, the pregnancy is not of the main wife but of a concubine. The "Secret Pregnancy Pattern" states that on days of Xin or Gui, if the Fetus God is occupied by "Yuanwu," a heavenly general associated with secrecy and privacy, there may be secret relationships and hidden pregnancies. Similarly, if on days of Jia or Yi, the Fetus God is in You and the divination occurs in the tenth lunar month, or on days of Bing or Ding, the Fetus God is in Zi and the divination occurs in the first lunar month, the pregnancy is not of the main wife but of a concubine or servant. If the Fetus God falls in "Kongwang" and is accompanied by the "Death Qi" of that month, it is not a real pregnancy but a false ghostly one.

互胎格：如戊寅日干上酉，乃支之胎神，支上午乃干之胎神，又作夫妻之行年本命，必然妻懷孕喜，不必尋生氣及財神也。乙丑、己未、癸未，干上子；己未、癸丑、己丑、辛未、丁丑，干上午；甲申干上卯，庚寅干上酉，已上並是干上得支之胎神，支上得干之胎神也。

The "Mutual Fetus Pattern" refers to a situation in the "Four Lessons" where the god above the day stem is called the stem's heavenly god, and the god above the day branch is called the branch's heavenly god. On a Wuyin day, the heavenly god above the day stem is You, which is exactly the fetal god of the day branch Yin; the heavenly god above the day branch is Wu, which is exactly the fetal god of the day stem Wu. These two are mutually fetal gods. If these two are also the "flowing years" or "birth years" of the husband and wife, it can be determined that the wife is definitely pregnant, and there is no need to look for life qi or wealth signs. Other days that fall under this pattern include: Yichou day, Jiwei day, and Guiwei day, where the heavenly god above the day stem is Zi; Jiwei day, Guichou day, Jichou day, Xinwei day, and Dingchou day, where the heavenly god above the day stem is Wu; and Jiashen day, where the heavenly god above the day stem is Mao; and Gengyin day, where the heavenly god above the day stem is You. All these days have the heavenly god above the day stem receiving the fetal god of the day branch, and the heavenly god above the day branch receiving the fetal god of the day stem, hence the term "mutual fetus."

憂子格：論孕產，乃六合三月占加申、四月占加酉，乃月之死氣克六合，至產則憂子凶，此二例乃天后、六合為子母之類也。憂母格：如十一月占天后乘辰，五月占天后乘戌，八月占天后乘丑，二月占天后乘未，已上者乃月內死氣克天后也，如至產期必憂母凶。

The "Worrying about the Child" pattern: When discussing pregnancy and childbirth, the "Liu He" (Six Harmonies) is considered as the child, represented by the "Heavenly General." In a divination for the third month, "Liu He" is placed on the position of Shen; in the fourth month, it is placed on You. Shen and You are precisely the dead qi of these two months, and the dead qi attacks and overpowers "Liu He," leading to worry about the child at the time of childbirth, indicating a凶 (adverse outcome). These two examples are based on the imagery of "Heavenly Empress" as the mother and "Liu He" as the child. The "Worrying about the Mother" pattern: In the eleventh month, "Heavenly Empress" is on the position of Chen; in the fifth month, on Xu; in the eighth month, on Chou; and in the second month, on Wei. In all these cases, the dead qi of the respective month attacks and harms "Heavenly Empress," leading to worry about the mother at the time of childbirth, indicating a凶 (adverse outcome).

子戀母腹格：如干加支、支加干而互相生者，乃名子戀母腹，利占孕則保育，不利占產，如至產期占之，遲生則吉。外有支加干而克干者，主產速，或無克亦產，支為母俯首已見其子也。

The "Child Lovers the Mother's Womb" pattern: The heavenly stem of the day is placed on the day branch, and the heavenly stem of the day branch is placed on the day stem. They mutually generate and support each other, which is called "Child Lovers the Mother's Womb." This pattern is suitable for divination regarding pregnancy, indicating a stable fetal condition and a safe pregnancy. It is not suitable for divination regarding childbirth, as the fetus clings to the mother and refuses to be born. If this pattern is used at the time of childbirth, it indicates a delayed delivery, and a delayed birth is actually favorable. There is also a case where the heavenly stem of the day branch is placed on the day stem and instead restrains the day stem. This indicates a rapid childbirth. Even without restraint, childbirth can still occur, because the day branch represents the mother, and the branch placed on the stem is like the mother bending down to see her child.

損孕格：如壬辰日午加亥，癸巳日午加丑，庚戌日卯加申，辛亥日卯加戌，戊午日子加巳，己未日子加未，甲戌、乙亥日酉加巳午，丙辰、丁巳日子加辰戌丑未，已上例緣胎神作空受克，占產當日便生，占孕必損。

The "Loss of Pregnancy" pattern: On Renchen day, the noon hour is placed on Hai; on Guisi day, the noon hour is placed on Chou; on Gengxu day, the卯 hour is placed on Shen; on Xinhai day, the卯 hour is placed on Xu; on Wuwu day, the子 hour is placed on Si; on Jiwei day, the子 hour is placed on Wei; on Jiaxu day and Yihai day, the酉 hour is placed on Si or Wu; on Bingchen day and Dingsi day, the子 hour is placed on Chen, Xu, Chou, or Wei. In all these examples, the day stem'sFetal Spirit has fallen into Kongwang and is also being restrained. If this pattern is used for predicting childbirth, it indicates that the child will be born on the same day; if used for predicting pregnancy, the fetal energy will certainly be harmed and difficult to maintain.

月厭煞：如三月占，不宜申加母年命上，九月占，不宜寅加母年命上，緣死氣作月厭，占產必凶。六月占，巳加母年命，十二月占，亥加母年命上，緣生氣作月厭，占產必速生。養神二血法：如丙丁、戊己日，胎神在子，養神在丑，如在正月占，言血支血忌皆在丑，並養神而克胎神，如占產生速，如或占孕有損無疑。如在十二月占，言血支血忌皆在子作胎神，如占產亦生速，如占孕亦防損。已上血忌作空亡或坐空鄉，占孕占產亦無妨也。

The "month aversion" is a malevolent force that changes each month. "Year life" refers to the current age and destiny of the mother. When divining on the third month, the avoidance of the hour of Shen should fall on the mother's year life; when divining on the ninth month, the avoidance of the hour of Yin should fall on the mother's year life—these Shen and Yin are both the death qi of the month and the month aversion, leading to an ominous outcome for childbirth. Conversely, when divining on the sixth month, the hour of Si falling on the mother's year life, and when divining on the twelfth month, the hour of Hai falling on the mother's year life, the life qi acts as the month aversion, indicating a quick childbirth. The "two blood methods of cultivating spirit": on days of Bing and Ding, and on days of Wu and Ji, the fetal spirit is in Zi, and the "cultivating spirit" (the position of nurturing in the five phases twelve cycles) is in Chou. If divining in the first month, both "blood branch" and "blood taboo"—two malevolent forces related to childbirth blood—fall in Chou, which is the same as the cultivating spirit, thus counteracting the fetal spirit, indicating a quick childbirth, while divining pregnancy would certainly result in injury. If divining in the twelfth month, both "blood branch" and "blood taboo" fall in Zi, which is the same as the fetal spirit, indicating a quick childbirth, while divining pregnancy would also require caution against fetal damage. In all these examples, if the "blood taboo" itself falls in Kongwang or is located in an empty place, divining pregnancy or childbirth would be without harm.

三元胎格：如寅加亥為生元胎，懷孕之時漸有生意，生下男女，必興旺家門也。如寅加巳為病元胎，如值此懷孕之時，母常有病，生下男女多病不甚長進。寅加辰為衰元胎卦，惟乙未日亥加丑昴星一課是也，懷孕之時，家道日漸衰替，生下男女身軀衰弱，全無生意。

The "Three Yuan Tai Ge" divination: When the trigram Yin is placed over Hai, it is called the Sheng Yuan Tai (birth origin), indicating that during the pregnancy, the household gradually shows signs of prosperity, and the child, whether male or female, will eventually bring honor and success to the family. When the trigram Yin is placed over Si, it is called the Bing Yuan Tai (illness origin), meaning that during the pregnancy, the mother often suffers from illness, and the child is likely to be sickly and not make much progress. When the trigram Yin is placed over Chen, it is called the Shuai Yuan Tai (decline origin), which only applies to the "Mao Xing" lesson formed on the Yiwei day when Hai is placed over Chou, a type of lesson where the four lessons have no mutual conflicts and another method is used to start the transmission from You position. In this case, during the pregnancy, the family's fortune gradually declines, and the child, whether male or female, has a weak constitution and no vitality.

昴星格：剛日生女，或柔日虎視生男，取俯仰而生故也。胎受克絕格：胎神臨本日及臨絕受克。六壬日午加亥，六庚日卯加申，乃胎臨本日，占產可言當日便生且安好。或六癸日午加亥，六辛日卯加申，乃胎神臨絕受克，占孕占產俱畏。六戊日子加巳，同六甲日亦如前說，且占產稍不畏矣。

The "Mao Star Pattern" divides the Mao Star lesson into two paths, one for yang stems and one for yin stems. On a yang stem day, this pattern indicates the birth of a daughter; on a yin stem day, if the "Tiger's Gaze" path is taken, it indicates the birth of a son. This distinction reflects the idea of looking down and looking up, with different directions indicating male and female. The "Fetus Subjected to Harm and Decline Pattern" refers to the fetus deity being located on the day stem or being in a declining position and being harmed. If on a Jia day, the Wu stem is placed on the Hai position, or on a Wu day, the Mao stem is placed on the Shen position, the fetus deity is on the day stem, and predicting childbirth indicates that the child will be born on the same day with both mother and child safe. If on a Gui day, the Wu stem is placed on the Hai position, or on a Xin day, the Mao stem is placed on the Shen position, the fetus deity is in a declining position and is harmed, and whether predicting pregnancy or childbirth, it is dangerous. If on a Wu day, the Zi stem is placed on the Si position, it is the same as the previous case, but the danger during childbirth is slightly less severe.

小產法：如母之年命上神沖剋胎神者，縱作生氣，必是小產，此法極驗。胎神坐長生格：如丙丁、戊己日子加申，庚辛日卯加亥，壬癸日午加寅，甲乙日酉加巳，大宜占孕，惟不利占產，占得此者反凶。

The "Small Delivery Method": If the spirit governing the mother's birth year clashes with the胎神 (fetus spirit), even if the胎神 is also the current month's life qi, it is judged as a small delivery. This method is highly accurate. The "Taisen Sitting on Longevity Pattern": On丙 and丁 days, theFetal Spirit is placed on申; on戊 and己 days, on申; on庚 and辛 days, on卯; on壬 and癸 days, on午; on甲 and乙 days, on酉. These positions place theFetal Spirit on its own "longevity" position, which is the initial stage of qi movement in the five phases' twelve cycles. This pattern is very favorable for predicting pregnancy, indicating increasing fetal energy; however, it is unfavorable for predicting childbirth, as the fetus, being in a position of longevity, is reluctant to be born.

腹胎格：腹加胎神，丑為腹也。如甲乙日丑加酉，丙丁、戊己日丑加子，庚辛日丑加卯，戊己壬癸日丑加午，如值此，來意妻必有孕，緣胎在腹內，丑為腹之類加臨胎神故也。腹空格：如天盤之丑作空或落空，如占產則生速，緣腹空而必已誕其右子，占孕必損孕。

The "Futai Ge" (Abdominal Fetus Pattern): Using Chou as the abdomen, when Chou is placed over theFetal Spirit (fetus god), it is called Futai. On Jia and Yi days, Chou is placed on You; on Bing, Ding, Wu, and Ji days, Chou is placed on Zi; on Geng and Xin days, Chou is placed on Mao; and on Wu, Ji, Ren, and Gui days, Chou is placed on Wu. When this pattern occurs, the intention of the person usually indicates that the wife is already pregnant; since the fetus is originally in the abdomen, the Chou representing the abdomen now exactly covers theFetal Spirit, matching the situation. The "Fukong Ge" (Abdominal Void Pattern): If Chou on the "Heaven Plate" (the upper layer of twelve divine plates that move with the month general) itself is in Kongwang (void) or falls on an empty position, it indicates a quick birth, as the abdomen is already empty, meaning the child has likely been born; but when predicting pregnancy, it suggests the fetus is surely harmed.

全傷格：支干全傷，子母俱凶，獨支受傷害母，獨干受傷害子。如產期以本月之內破胎之日生，或害胎之日生，或刑胎之日生，或月內生氣之日生，或以子息爻中長生之日生，或以五行養處生，如甲乙日以戌為養神，或以逐季之天喜神所臨之日生妙矣，夫天喜者，乃逐季之養神也。以上不利占孕，反有損。

The "Complete Injury Pattern" refers to a situation where both the day stem and day branch are injured and overcome, indicating misfortune for both the mother and child. If only the day branch is injured, it signifies harm to the mother; if only the day stem is injured, it signifies harm to the child. Regarding the calculation of the due date, one may choose the day in the current month that is in conflict with theFetal Spirit (fetus spirit), harmful to it, or in conflict with it. Alternatively, one may choose the day when theLife Qi (life qi) is present, or the day when the son or daughter's爻 (line) is in the long life position, or the day corresponding to the "nourishing" position of the Five Phases. For example, for days of Jia and Yi, the戌 (Xu) is considered the nourishing position. If one can select the day when the "Heavenly Joy" deity is present in each season, that would be most favorable. The Heavenly Joy is the nourishing deity that rotates through each season. Although these days are favorable for determining the due date, they are not suitable for predicting pregnancy, as they may indicate harm to the fetus.

納音法，又妻本命納音之胎神，沖破之日生產尤驗。夾定三傳格：如干支夾定三傳，或初末六合，如占產，子母俱不可保，緣氣塞於中故也，如約母之年命透出支干之外，可免母之凶也。

There is also the 'Nayin method': take the Nayin Five Phases of the wife's birth year, determine the fetal spirit, then look at the days that conflict or break with it, to determine the delivery date, which is especially accurate. The 'Enclosed Three Transmissions Pattern': 'Three Transmissions' refer to the three steps of divination in a single lesson, namely the First Transmission, Middle Transmission, and Final Transmission. If the Day Stem and Day Branch are positioned before and after, enclosing the Three Transmissions in between, or if the First and Final Transmissions form a六合, then predicting childbirth indicates that both mother and child are in danger, because the energy is blocked and cannot be released. If the mother's birth year happens to be revealed outside the range enclosed by the Day Stem and Day Branch, then the mother's danger can be avoided.